and often those which we merely fancy to exist, make the investigation of causes a very easy task, by directing us to refer such and such phenomena immediately to the unsearchable will and counsel of the Supreme Wisdom, while we ought to investigate their causes in the general laws of the mechanism of matter. We are thus recommended to consider the labour of reason as ended, when we have merely dispensed with its employment, which is guided surely and safely only by the order of nature and the series of changes in the world- which are arranged according to immanent and general laws. This error may be avoided, if we do not merely consider from the view-point of final aims certain parts of nature, such as the division and structure of a continent, the constitution and direction of certain mountain-chains, or even the organization existing in the vegetable and animal kingdoms, but look upon this systematic unity of nature in a perfectly general way, in relation to the idea of a Supreme Intelligence. If we pursue this advice, we lay as a foundation for all investigation the conformity to aims of all phenomena of nature in accordance with universal laws, for which no particular arrangement of nature is exempt, but only cognized by us with more or less difficulty; and we possess a regulative principle of the systematic unity of a teleological connection, which we do not attempt to anticipate or predetermine. All that we do, and ought to do, is to follow out the physico-mechanical connection in nature according to general laws, with the hope of discovering, sooner or later, the teleological connection also. Thus, and thus only, can the principle of final unity aid in the extension of the employment of reason in the sphere of experience, without being in any case detrimental to its interests.
The second error which arises from the misconception of the principle of systematic unity is that of perverted reason (perversa ratio, usteron roteron rationis). The idea of systematic unity is available as a regulative principle in the connection of phenomena according to general natural laws; and, how far soever we have to travel upon the path of experience to discover some fact or event, this idea requires us to believe that we have approached all the more nearly to the completion of its use in the sphere of nature, although that completion can never be attained. But this error r
